The special place and scope of the epistle

The Epistle to the Romans is well placed at the head of all
the others, as laying the foundations, in a systematic way, of the
relations of man with God; reconciling at the same time this
universal truth of man's position, first in responsibility, and
secondly in grace, with the special promises made to the Jews. It
also establishes the great principles of christian practice, the
morality, not of man, but that which is the fruit of the light and
revelation given by Christianity. It is important to see that it
always views the Christian as in this world. He is justified and
has life in Christ, but is here, and not viewed as risen with
Him.

The arrangement, divisions and contents of the book

The following is, I believe, the arrangement of the
epistle. After some introductory verses, which open his subject,
several of which are of the deepest importance and furnish the key
to the whole teaching of the epistle and man's real state with God
(Romans 1: 1-17), the apostle (to the end of Romans 3: 20*) shows
man to be utterly corrupt and lost, in all the circumstances in
which he stands. Without law, it was unbridled sin; with
philosophy, it was judging evil and committing it; under law, it
was breaking the law, while boasting of its possession, and
dishonouring the name of Him with whose glory those who possessed
it were (so to say) identified, by having received from Him that
law as His people. From Romans 3: 21 to the end of Romans 8 we
find the remedy plainly set forth in two parts. In Romans 3: 21 to
the end of the chapter, in a general way, through faith the blood
of Christ is the answer to all the sin which the apostle has just
been describing; afterwards, in Romans 4, resurrection, the seal of
Christ's work, and the witness of its efficacy for our
justification. All this meets the responsibility of the child of
Adam, which the law only aggravated, according to the full grace
unfolded in Romans 5: 1-11. But in Romans 8 they are assumed to be
in Christ who is on high, placing him who had part in it (that is,
every believer) in a new position before God in Christ, who thus
gave him liberty and life -- the liberty in which Christ Himself
was, and the life which He Himself lived. It is this last which
inseparably unites justification and holiness in life.

{*After the introduction till the end of Romans 3 we find the
evil, and the remedy which God has granted in the blood of Jesus
Christ: and afterwards, in Romans 4, the resurrection of Christ
(after being delivered for our offences) for our justification, and
thus peace with God, our present standing in favour, and hope of
glory, with all its blessed consequences in the love of
God. Abraham and David, the great roots of promise, confirmed this
principle of grace and justification without works. This part
closes with Romans 5: 11, which divides the epistle into two
distinct parts, as to its main doctrine of justification, and our
standing before God. Of this farther on.}

But there is connected with this another point, which gives
occasion to notice a division yet more important of the subjects of
the epistle. From Romans 3: 21 to the end of Romans 5: 11, the
apostle treats the subject of our sins -- individual guilt is met
by the blood of Christ who (in Romans 4), delivered for our
offences, is raised for our justification. But from Romans 5: 12
the question of sin is treated -- not a future judgment met, but
deliverance from a present state.* One ends in the blessing of
Romans 5: 1-11, the other in that of Romans 8.

{*This, while the subject is sin in the flesh and death to it,
involves the question of law -- the means of discovering it when
its spirituality is known.}

In Romans 9-11 the apostle reconciles these truths of the same
salvation, common to every believing man without distinction, with
the promise made to the Jews, bringing out the marvellous wisdom of
God, and the way in which these things were foreseen, and revealed
in the word.

He afterwards sets forth (in Romans 12 et seqq.) the practical
christian spirit. In this last part, he alludes to the assembly as
a body. Otherwise, it is in general man, the individual, before a
God of righteousness; and the work of Christ, which places him
there individually in peace. For the same reason, save in one
passage in chapter 8 to bring in intercession, the ascension is not
spoken of in Romans. It treats of death, and Christ's resurrection
as the ground of a new status for man before God.*

{*See what has just been said on the division at Romans 5: 11,
and the fuller development of the division of the epistle farther
on.}

The epistle as the revelation of God in the person of Christ:
awakening man's need and bringing what meets it

Let us now examine the line of thought given by the Holy Ghost
in this epistle. We find in it the answer to the solemn question of
Job, angry at finding himself without resource in the presence of
the judgment of God: "I know it is so of a truth, but how should
man be just with God? "Nevertheless that is not the first thought
which presents itself to the apostle. That is man's necessity; but
the gospel comes first revealing and bringing Christ. It is grace
and Jesus which it brings in its hands; it speaks of God in
love. This awakens the sense of need,* while bringing that which
meets it; and gives its measure in the grace that sets before us
all the fulness of the love of God in Christ. It is a revelation of
God in the Person of Christ. It puts man in his place before God,
in the presence of Him who is revealed -- both in himself, and in
grace in Christ. All the promises are also accomplished in the
Person of Him who is revealed. But it is important to note that it
begins with the Person of Christ, not forgiveness or righteousness,
though this is fully developed afterwards from verse 17.

{*The heart and the conscience are both brought in. Law can show
man's guilt, and even, when spiritually known, man's ruined state,
to the conscience; a sense of need proves that the heart also is
brought into action.